The term has several connotations and is often used in a broad sense to refer to the emphasis on human inactivity and passivity that has accompanied the mystic experience.这个词有几个内涵和常用在一个广泛的意义上是指侧重于人类活动和被动指出，伴随着神秘的经验。 In a more specific way it refers to a manifestation of Roman Catholic mysticism in the seventeenth and eighteenth centuries.在一个更具体的方式，它是指体现了罗马天主教的神秘主义在第十七和第十八世纪。 This movement was inspired by the teachings of Miguel de Molinos, a Spanish priest who lived in Italy and published his views in a book entitled Spiritual Guide.这个运动的灵感的教诲，米格尔德molinos ，一名西班牙神父谁住在意大利和发表他的意见在一本书，名为精神指南。 According to Molinos the goal of Christian experience is the perfect rest of the soul in God.据molinos的目标，基督教的经验，是一个完美的，其余的灵魂在上帝的。 Such a condition is possible when a person abandons himself completely to God and the will is totally passive.这种情况是有可能当一个人完全放弃自己对上帝和意志，是完全被动的。 Mental prayer rather than any external activity is the means to the state of absolute rest with God.精神祈祷，而不是任何外部活动的手段是国家的绝对休息与上帝。 Molinos was accused of despising Christian virtue and of moral aberration because he believed that in a state of contemplation the soul is unaffected by either good works or sin. molinos被指控蔑视基督教的美德和道德畸变，因为他认为，在一个国家的沉思的灵魂，是不受任何好的作品或单仲偕。 The Jesuits led the attack on his doctrine, claiming that it was an exaggerated and unhealthy form of mysticism.耶稣会士为首的攻击对他的学说，并声称这是一种夸张和不健康的形式的神秘主义。 Through their efforts he was arrested and imprisoned.通过他们的努力，他被逮捕和监禁。
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On a popular level her teaching led to a disregard for the spiritual activities and the sacraments of the church.对流行的水平，她的教学导致了无视的精神活动和圣礼的教会。 The result was a belief in a vague pantheism which is closer to the South Asian religions than to Christianity.结果是一个信仰，一个空泛的泛神论这是接近南亚的宗教比基督教。 Bossuet, bishop of Meaux, warned her to stop propagating these ideas, and others considered her mentally unbalanced, but she continued to win followers. bossuet ，主教莫城高等法院，警告她停止宣传这些理念，和其他考虑，她精神失常，但她继续赢得追随者。 She exchanged a series of letters with Fenelon, who admired and defended her ideas.她交换了一系列信件， fenelon ，谁钦佩和辩护，她的想法。 In 1687 Pope Innocent XI condemned quietism, and Guyon along with many of her followers suffered imprisonment and persecution.在1687诺森十一谴责quietism ， guyon随着她的许多追随者遭受监禁和迫害。
RG
Clouse的RG clouse
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
P. Hazard, The
European Mind; RA Knox, Enthusiasm.体育的危险，欧洲铭记;类风湿性关节炎诺克斯，热情。
Quietism (Latin quies, quietus, passivity) in the broadest sense is the doctrine which declares that man's highest perfection consists in a sort of psychical self-annihilation and a consequent absorption of the soul into the Divine Essence even during the present life. quietism （拉丁语系quies ， quietus ，被动）在最广泛的意义上是学说，其中宣布，男子的最高完善构成，在一种心理自我毁灭和相应的吸收的灵魂，把神圣的本质，即使是在现在的生活。 In the state of "quietude" the mind is wholly inactive; it no longer thinks or wills on its own account, but remains passive while God acts within it.在该国的“虚静”的思想是完全无效的;它不再认为遗嘱或对自己的帐户，但仍然是被动的，而上帝的行为。 Quietism is thus generally speaking a sort of false or exaggerated mysticism, which under the guise of the loftiest spirituality contains erroneous notions which, if consistently followed, would prove fatal to morality. quietism因此，一般来说是一种虚假的或夸大的神秘主义，其中的幌子下，最崇高的灵性包含错误的观念，如果始终遵循的，将被证明是致命的道德。 It is fostered by Pantheism and similar theories, and it involves peculiar notions concerning the Divine cooperation in human acts.这是培育的泛神论和类似的理论，它涉及到奇特的概念，关于神的合作，在人类的行为。 In a narrower sense Quietism designates the mystical element in the teaching of various sects which have sprung up within the Church, only to be cast out as heretical.在狭义的quietism指定神秘的元素，在教学中的各种教派，其中，涌现出内部的教会，只投出的邪教。 In some of these the Quietistic teaching has been the conspicuous error, in others it has been a mere corollary of more fundamental erroneous doctrine.在一些这些quietistic教学一直是突出的错误，在其他它一直是纯粹的必然结果更根本的错误学说。 Quietism finally, in the strictest acceptation of the term, is the doctrine put forth and defended in the seventeenth century by Molinos and Petrucci. quietism最后，在严格的验收的任期，是学说提出并捍卫在十七世纪由molinos和彼得鲁奇。 Out of their teaching developed the less radical form known as Semiquietism, whose principle advocates were Fénelon and Madame Guyon.离开自己的教学发展了那么激进的形式称为semiquietism ，其原则主张被fénelon和夫人guyon 。 All these varieties of Quietism insist with more or less emphasis on interior passivity as the essential condition of perfection; and all have been proscribed in very explicit terms by the Church.所有这些品种的quietism坚持与更多或更少侧重于内部的被动作为的必要条件完善;和所有已取缔的很明确，条款由教会。
In its essential features Quietism is a characteristic of the religions of India.在其本质特征quietism是一个特点，宗教的印度。 Both Pantheistic Brahmanism and Buddhism aim at a sort of self-annihilation, a state of indifference in which the soul enjoys an imperturbable tranquillity.双方pantheistic婆罗门教和佛教的目的是一种自我毁灭，一个国家的冷漠，在其中的灵魂，享有一imperturbable安宁。 And the means of bringing this about is the recognition of one's identity with Brahma, the all-god, or, for the Buddhist, the quenching of desire and the consequent attainment of Nirvana, incompletely in the present life, but completely after death.和手段，使这约是承认一个人的身份与布拉马，所有的神，或者是为佛教，淬火的愿望和相应的实现涅槃，完全在目前的生活，但完全后死亡。 Among the Greeks the Quietistic tendency is represented by the Stoics.其中希腊人该quietistic的趋势是由stoics 。 Along with Pantheism, which characterizes their theory of the world, they present in their apatheia an ideal which recalls the indifference aimed at by the Oriental mystics.随着泛神论，它的特点，其理论的世界，他们目前在其apatheia一个理想的回忆，其中的冷漠态度，目的是由东方神秘主义者。 The wise man is he who has become independent and free from all desire.明智的男子是谁，他已经成为独立和自由的从所有的愿望。 According to some of the Stoics, the sage may indulge in the lowest kind of sensuality, so far as the body is concerned, without incurring the least defilement of his soul.据一些的stoics ，贤者可能沉迷于最低种性感，直至目前为止，作为该机构的关注，而最少的污辱他的灵魂。 The Neoplatonists (qv) held that the One gives rise to the Nous or Intellect, this to the world-soul, and this again to individual souls.该neoplatonists （请参阅）认为，一个会引起臭氧办事处或智力，这是世界的灵魂，这再次向个别的灵魂。 These, in consequence of their union with matter, have forgotten their Divine origin.这些，在他们的后果，联盟与事，都忘记了他们神圣的原产地。 Hence the fundamental principle of morality is the return of the soul to its source.因此，基本原则，道德是返回的灵魂，它的来源。 The supreme destiny of man and his highest happiness consists in rising to the contemplation of the One, not by thought but by ecstasy (ekstasis).最高人民法院命运的男子和他的最高幸福的组成，在上升到沉思的一个，而不是思想，而是由摇头丸（ ekstasis ） 。
The origin of these Quietistic tendencies is not hard to discover.起源这些quietistic倾向，并不难发现。 However strongly the Pantheistic conception of the world may appeal to the philosophic minded, it cannot do away with the obvious data of experience.不过强烈pantheistic的概念，世界上可以向上诉的哲学头脑，它不能摆脱明显的数据的经验。 To say that the soul is part of the Divine being or an emanation from God enhances, apparently, the dignity of man; but there still remains the fact that passion, desire, and moral evil make human life anything but Divine.说的灵魂，是部分的神正在或一泄漏来自上帝的提高，显然，人的尊严的男子，但仍然存在的事实，激情，欲望和道德的邪恶，使人类的生活什么，但神。 Hence the craving for deliverance and peace which can be obtained only by some sort of withdrawal from action and from dependence on external things and by a consequent immersion, more or less complete, in the Divine being.因此，渴求解脱与和平所能取得的唯一由某种形式的撤出行动，并从依赖外部的东西，和由一个相应的浸泡，更多或更少完整的，在神的福祉。 These aberrations of Mysticism continued even after the preaching of Christianity had revealed to mankind the truth concerning God, the moral order, and human destiny.这些畸变的神秘主义，甚至继续后，宣扬基督教揭示了人类的真理，关于上帝，道德秩序和人类的命运。 Gnosticism, especially the Antinomian School, looked for salvation in a sort of intuitive knowledge of the Divine which emancipated the "spiritual" from the obligation of the moral law.诺斯替教，特别是antinomian学校，寻找救国在一种直观的认识神，其中解放“的精神： ”从义务的道德律。 The same Quietistic tendency appears in the teaching of the Euchites or Messalians, who maintained that prayer frees the body from passion and the soul from evil inclination, so that sacraments and penitential works are useless.同时quietistic的趋势看来，在教学中的euchites或messalians ，谁坚持认为，祈祷解放身体从激情和灵魂从邪恶的倾向，使圣礼和penitential工程是无用的。 They were condemned at the Synod of Side in Pamphilia (383) and at Ephesus (431).他们谴责在主教方在pamphilia （ 383 ） ，并在以弗所（ 431 ） 。 The Bogomili (qv) of the later Middle Ages were probably their lineal descendants.该bogomili （请参阅）后来中世纪的人，大概他们的直系后裔。
Medieval Quietism is further represented in the vagaries of Hesychasm, according to which the supreme aim of life on earth is the contemplation of the uncreated light whereby man is intimately united with God.中世纪quietism是进一步为代表在变幻无常的hesychasm ，根据其中最高的目的，地球上的生命是沉思的uncreated轻，即男子关系密切的美国与上帝。 The means for attaining to such contemplation are prayer, complete repose of body and will, and a process of auto-suggestion.手段为实现这样的沉思是祈祷，完成repose身体和意志，和一个过程的自动建议。 Among the errors of the Beguines and Beghards condemned by the Council of Vienne (1311-12) are the propositions: that man in the present life can attain such a degree of perfection as to become utterly impeccable; that the "perfect" have no need to fast or pray, but may freely grant the body whatsoever it craves; that they are not subject to any human authority or bound by the precepts of the Church (see Denzinger-Bannwart, 471 sqq.).其中错误的beguines和beghards谴责安理会的维埃纳省（ 1311年至1312年）是主张：男子在目前的生活能达到这样的完善程度，以成为完全无懈可击的;表示， “完美”有没有必要快速或祈祷，但可以自由地授予机构，无论它渴望;他们是不受任何人授权或受戒律教会（见登青格- bannwart ， 471 sqq ） 。 Similar exaggerations on the part of the Fraticelli led to their condemnation by John XXII in 1317 (Denzinger-Bannwart, 484 sqq.).类似的夸张就部分的fraticelli导致他们的谴责，由约翰二十二，在1317年（登青格- bannwart ， 484 sqq ） 。 The same pope in 1329 proscribed among the errors of Meister Eckhart the assertions that (prop. 10) we are totally transformed into God just as in the sacrament the bread is changed into the Body of Christ; that (14) since God wills that I should have sinned I do not wish that I had not sinned; that (18) we should bring forth the fruit, not of external actions, which do not make us good, but of internal actions which are wrought by the Father abiding within us (Denzinger-Bannwart, 501, sqq).同时，教宗在1329年被禁之间的误差梅斯特艾克哈特断言（ prop. 10 ）我们是完全转化为上帝，正如在圣面包是改为基督的身体; （ 14 ）以来，上帝的意志，我应该有罪，我不希望我没有罪; （ 18 ）我们应该带来的成果，而不是外部的行动，不使我们好的，但内部的行动，这是所造成的父亲守法与我们（登青格- bannwart ， 501 ， sqq ） 。 Quite in accord with their Pantheistic principles, the Brethren and Sisters of the Free Spirit (thirteenth to fifteenth century) held that they who have reached perfection, ie complete absorption in God, have no need of external worship, of sacraments, or of prayer; they owe no obedience to any law, since their will is identical with God's will; and they may indulge their carnal desires to any extent without staining the soul.在相当符合他们的pantheistic原则，兄弟和姐妹们的自由精神（第十三至十五世纪）举行，他们谁已达到完美，即完全吸收，在上帝啊，没有必要对外崇拜，圣礼，或祈祷;他们有责任不服从任何法律，因为它们将是完全相同的，与上帝的意愿;和他们可能纵容他们的肉体的欲望，任何程度的未经染色的灵魂。 This is also substantially the teaching of the Illuminati (Alumbrados), a sect that disturbed Spain during the sixteenth and seventeenth centuries.这亦是大幅教学的illuminati （ alumbrados ） ，一节指出，不安，西班牙在第十六和第十七世纪。
It was the Spaniards Michael de Molinos who developed Quietism in the strictest sense of the term.这是西班牙人迈克尔德molinos谁开发quietism在严格意义上的任期。 From his writings, especially from his "Dux spiritualis" (Rome, 1675), sixty-eight propositions were extracted and condemned by Innocent XI in 1687 (Denzinger-Bannwart, 1221 sqq.).从他的著作，特别是从他的“ dux spiritualis ” （罗马， 1675年） ， 68主张提取和谴责无辜的十一大在1687年（登青格- bannwart ， 1221 sqq ） 。 The key-note of the system is contained in the first proposition: man must annihilate his powers and this is the inward way (via interna); in fact, the desire to do anything actively is offensive to God and hence one must abandon oneself entirely to God and thereafter remain as a lifeless body (prop. 2).关键注意到该系统是载于第一命题：男子必须消灭他的权力，这是外来的方式（通过国际） ;事实上，在欲望做任何事情，是积极的进攻给上帝，因此，一必须放弃自己完全对上帝和此后继续作为一个生命体（ prop. 2 ） 。 By doing nothing the soul annihilates itself and returns to its source, the essence of God, in which it is transformed and divinized, and then God abides in it (5).无为的灵魂， annihilates本身并返回其来源，本质的上帝，在它的转化和divinized ，然后上帝遵守在IT （ 5 ） 。 In this inward way, the soul has not to think either of reward or of punishment, of heaven or hell, of death or eternity.在这个外来的方式，灵魂不认为任何一方的奖励或惩罚，天堂或地狱，死亡或永恒的。 It must not concern itself about its own state, its defects, or its progress in virtue; having once resigned its will to God it must let Him work out His will without any action of the soul itself (7-13).它必须不关心自己约自己的国家，它的缺陷，或其进展，在美德;一旦辞职后，将其向上帝它必须让他的工作，他将没有任何行动的灵魂本身（ 7月13日） 。 He who has thus committed himself entirely to God must not ask anything of God, or render thanks to Him; must take no account of temptations nor offer any active resistance; "and if nature be stirred one must permit its stirring because it is nature" (14-17).他谁，从而致力于完全交给上帝绝不能要求什么上帝，或使其感谢他;必须采取任何帐户的诱惑，也没有提供任何积极的阻力; “如果性质加以搅拌一，必须允许其搅拌，因为它是大自然” （ 14-17 ） 。 In prayer one must not use images or discursive thought, but must remain in "obscure faith" and in quiet, forgetting every distinct thought of the Divine attributes, abiding in God's presence to adore, love and serve Him, but without producing any acts because with these God is not pleased.在祈祷千万不要使用图片或话语思想，但必须留在“模糊的信仰”和在安静，忘了每一个鲜明的思想神的属性，守法，在上帝的存在，崇拜，热爱和服务于他，但没有产生任何行为，因为与这些上帝是不会高兴。 Whatever thoughts arise during prayer, even though they be impure or against faith, if they are not voluntarily encouraged nor voluntarily expelled but are suffered with indifference and resignation, do not hinder the prayer of faith but rather enhance its perfection.无论思想中出现的祈祷，即使他们被不纯或反对的信仰，如果他们不自愿地鼓励，也不主动开除，但遭受漠视和辞职，不妨碍信心的祷告，而是提高其完善。 He who desires sensible devotion is seeking not God but himself; indeed every sensible effect experienced in the spiritual life is abominable, filthy, unclean (18-20).他谁的欲望明智的奉献精神是寻求不是上帝，但自己;确实是每一个明智的影响，在经验丰富的精神生活，是令人憎恶的，肮脏的，不洁的（ 18-20 ） 。
No preparation is required before Communion nor thanksgiving after other than that the soul remain in its usual state of passive resignation; and the soul must not endeavour to arouse in itself feelings of devotion.没有准备之前，需要交流，也不感恩节之后以外的其他的灵魂留在其一贯的状态被动辞职;和灵魂绝不能努力调动其本身的感情，奉献精神。 Interior souls resign themselves, in silence, to God; and the more thorough their resignation the more do they realize that they are unable to recite even the "Pater Noster".内部的灵魂辞职自己，在沉默，向上帝和更彻底的他们辞职，更做他们认识到他们无法背诵，甚至“ pater noster ” 。 They should elicit no acts of love for the Blessed Virgin or the saints or the Humanity of Christ, because, as these are all sensible objects, love for them is also sensible.他们应征求没有行为的热爱之美属维尔京或圣人，或人类的救世主，因为，正如这些都是明智的对象，为他们的爱，也是明智的。 External works are not necessary to sanctification, and penitential works, ie voluntary mortification should be cast off as a grievous and useless burden (32-40).外部工程是没有必要成圣， penitential工程，即自愿mortification应摆脱作为一个严重的和无用的负担（ 32-40 ） 。 God permits the demon to use "violence" with certain perfect souls even to the point of making them perform carnal actions either alone or with other persons.上帝允许恶魔使用“暴力”与某些完美的灵魂，甚至点使他们履行的肉体的行动无论是单独或与其他人士。 When these onsets occur, one must make no effort but let the demon have his way.当这些onsets发生，其中一个必须作出的努力，但没有让恶魔，有他的方式。 Scruples and doubts must be set aside.顾忌和疑虑，必须予以撤销。 In particular, these things are not to be mentioned in confession, because by not confessing them the soul overcomes the demon, acquires a "treasure of peace", and attains to closer union with God (41-52).特别是，这些东西是不被提及的供述，因为不承认他们的灵魂，克服了恶魔，获得了“珍惜和平” ，并取得更紧密的联盟与神（ 41-52 ） 。 The "inward way" has nothing to do with confession, confessors, cases of conscience, theology, or philosophy. “外来的方式”完全没有与口供， confessors ，案件的良心，神学或哲学。 Indeed, God sometimes makes it impossible for souls who are advanced in perfection to go to confession, and supplies them with as much grace as they would receive in the Sacrament of Penance.事实上，上帝有时使不可能的灵魂谁是先进的完善去招供，和用品，他们多的宽限期，因为他们将获得在圣penance 。 The inward way leads on to a state in which passion is extinguished, sin is no more, sense is deadened, and the soul, willing only what God wills, enjoys an imperturbable peace: this is the mystic death.外来的方式，导致对一个国家在其中的激情，是熄灭，单是没有更多的意识，是deadened ，和灵魂，只愿意什么上帝的意志，享有一imperturbable和平：这是神秘的死亡。 They who pursue this path must obey their superiors outwardly; even the vow of obedience taken by religious extends only to outward actions, only God and the director enter into the soul's interior.他们谁追求这条道路，必须服从上级的外表;甚至发誓服从所采取的宗教仅适用于离港行动，只有上帝和总进入灵魂的内部。 To say that the soul in its interior life should be governed by the bishop is a new and very ridiculous doctrine; for on the hidden things the Church passes no judgment (55-68).说的灵魂，在其内部的生活应受主教是一个新的和非常荒谬的学说;为对隐藏的东西，教会没有通行证的判断（ 55-68 ） 。 From this summary it is readily seen why the Church condemned Quietism.从这个简易程序，这是很容易看到，为什么教会谴责quietism 。 Nevertheless, these doctrines had found adherents even in the higher ranks of the clergy, such as the Oratorian, Pietro Matteo Petrucci (1636-1701), who was made Bishop of Jesi (1681), and raised to the cardinalate (1686).然而，这些理论已发现的信徒，甚至在较高职级的神职人员，如oratorian ，皮耶特马特奥彼得鲁奇（ 1636年至1701年） ，谁是主教jesi （ 1681 ） ，并提出向cardinalate （ 1686 ） 。 His works on Mysticism and the spiritual life were criticized by the Jesuit Paolo Segneri, and a controversy ensued which resulted in an examination of the whole question by the Inquisition, and the proscription of fifty-four propositions taken from eight of Petrucci's writings (1688).他的著作对神秘主义和精神生活，批评耶稣保罗塞涅里，和随后进行的争论，导致在考试的整个问题，由宗教裁判所，并取缔54主张采取从八个彼得鲁奇的著作（ 1688 ） 。 He submitted at once, resigned his bishopric in 1696, and was appointed by Innocent XII Apostolic visitor.他在提交一次，辞去bishopric在1696年，被任命为无辜十二使徒访客。 Other leaders of the Quietist movement were: Joseph Beccarelli of Milan, who retracted before the Inquisition at Venice in 1710; François Malaval, a blind layman of Marseilles (1627-1719); and especially the Barnabite François Lacombe, the director of Mme.其他领导人对quietist运动：约瑟夫beccarelli的米兰，谁收回之前，宗教裁判所，在威尼斯，在1710年;弗朗索瓦马拉瓦尔，盲目门外汉的马赛（ 1627年至1719年） ;特别是barnabite弗朗索瓦拉孔布，总的夫人。 Guyon, whose views were embraced by Fénelon. guyon ，他们的意见被接受fénelon 。
The doctrine contained in Fénelon's "Explication de Maximes des Saints" was suggested by the teachings of Molinos, but was less extreme in its principles and less dangerous in its application; it is usually designated as Semiquietism.学说中所载的fénelon的“解说德maximes万圣人” ，有人建议由教诲molinos ，但不足的极端在其原则和危险性较低的在其申请;它通常被指定为semiquietism 。 The controversy between Bossuet and Fénelon has already been noticed.争议之间的bossuet和fénelon已注意到。 The latter submitted his book to the Holy See for examination, with the result that twenty-three propositions extracted from it were condemned by Innocent XII in 1699 (Denzinger-Bannwart, 1327 sqq.).后者提交了他的书，以罗马教廷为考试，结果2003年的主张，提取它的谴责无辜第十二在1699年（登青格- bannwart ， 1327 sqq ） 。 According to Fénelon, there is an habitual state of the love of God which is wholly pure and disinterested, without fear of punishment or desire of reward.据fénelon ，有一个惯常的状态上帝的爱是完全纯洁和无私，没有恐惧的惩罚或奖赏的愿望。 In this state the soul loves God for His own sake -- not to gain merit, perfection, or happiness by loving Him; this is the contemplative or unitive life (props. 1, 2).在这个国家的灵魂，爱上帝，他为了自己-不是争取优异，完善，或幸福爱他，这是沉思，或统一的生活（ p rops.1 ， 2 ） 。 In the state of holy indifference, the soul has no longer any voluntary deliberate desire in its own behalf except on those occasions in which it does not faithfully cooperate with all the grace vouchsafed to it.在国家的神圣冷漠，灵魂已不再有任何自愿的愿望，蓄意在以自己的名义，除了在那些场合中，它没有忠实地合作，与所有的恩典vouchsafed给它。 In that state we seek nothing for ourselves, all for God; we desire salvation, not as our deliverance or reward or supreme interest, but simply as something that God is pleased to will and that He would have us desire for His sake (4-6).在该国寻求我们没有为自己，一切为上帝，我们的愿望，救国，而不是作为我们的解脱或报酬，或最高利益，而只是作为上帝很高兴将和说，他希望我们的愿望，他为了（ 4 - 6 ） 。 The self-abandonment which Christ in the Gospel requires of us is simply the renunciation of our own interest, and the extreme trials that demand the exercise of this renunciation are temptations whereby God would purify our love, without holding out to us any hope even in regard to our eternal welfare.自我放弃，这在基督福音的需要，我们只不过是放弃我们自己的利益，以及极端的审判，要求行使这一放弃是诱惑，让上帝会净化我们的爱，没有控股给我们任何希望，甚至在对于我们永恒的福利。 In such trials the soul, by a reflex conviction that does not reach its innermost depths, may have the invincible persuasion that it is justly reprobated by God.在这种审判的灵魂，由一个反射的信念，即没有达到它的内心深处，可能有立于不败之地的劝导，这是公正reprobated上帝。 In this involuntary despair it accomplishes the absolute sacrifice of its own interest in regard to eternity and loses all interested hope; but in its higher and most inward acts it never loses perfect hope which is the disinterested desire of obtaining the Divine promises (7-12).在这方面自愿绝望，它完成的绝对牺牲自己的利益方面，以永恒的和失去所有有兴趣的希望，但在其较高的和最抵港的行为，它从来没有失去希望的完美，这是无私的愿望，获得神的承诺（ 7月12日） 。 While meditation consists in discursive acts, there is a state of contemplation so sublime and perfect that it becomes habitual, ie whenever the soul prays, its prayer is contemplative, not discursive, and it needs not to return to methodical meditation (15-16).而在冥想构成的话语行为，是有国家的沉思，使崇高和完善，它成为习惯，即每当的灵魂祈祷，祈祷是沉思，而不是话语，它需要不返回有条不紊地冥想（ 15-16 ） 。 In the passive state the soul exercises all the virtues without adverting to the fact that they are virtues; its only thought is to do what God wills; it desires even love, not as its own perfection and happiness, but simply in so far as love is what God asks of us (18-19).在被动状态的灵魂，演习的所有的美德，没有adverting这一事实，即他们是美德;其唯一的思想是做什么上帝的意志;它的欲望，甚至爱，而不是作为其本身的完善和幸福，而只是在就爱什么是上帝要求我们（ 18-19 ） 。 In confession the transformed soul should detest its sins and seek forgiveness not as its own purification and deliverance but as something that God wills and that He would have us will for His glory (20).在认罪，转化的灵魂，应该讨厌它的捷联惯导系统，并寻求宽恕的不作为其本身的净化和解脱，但作为上帝的意志和说，他希望我们会为他的荣耀（ 20 ） 。 Though this doctrine of pure love is the evangelical perfection recognized in the whole course of tradition, the earlier directors of souls exhorted the multitude of the just only to practices of interested love proportioned to the graces bestowed on them.虽然这一学说的纯爱情是福音事工促进会，完善承认，在整个过程中的传统，早董事的灵魂告诫众多的正义只的做法，有兴趣的爱比例向青睐对他们的恩赐。 Pure love alone constitutes the whole interior life and is the one principle and motive of all actions that are deliberate and meritorious (22-23).纯粹的爱情，仅构成了整个内部的生活，是一个原则和动机的一切行动，是蓄意和有立功（ 22-23 ） 。
While these condemnations showed the determined attitude of the Church against Quietism both in its extreme and in its moderate form, Protestantism contained certain elements which the Quietist might have consistently adopted.虽然这些谴责，表明决心的态度，教会对quietism都在极端的，并在其温和的形式，基督教中所载的某些要素，其中quietist可能有上一贯采取。 The doctrine of justification by faith alone, ie without good works, accorded very well with Quietistic passivity.该学说的理由，信仰单，即没有良好的工程，给予很好的quietistic被动。 In the "visible Church" as proposed by the Reformers, the Quietist would have found a congenial refuge from the control of ecclesiastical authority.在“看得见的教会”所提出的改革者， quietist会已经找到了一条适宜的避难所，从控制的教会权威。 And the attempt to make the religous life an affair of the individual soul in its direct dealings with God was no less Protestant than it was Quietistic.和企图使宗教生活的一个内政个人的灵魂，在其直接打交道的上帝是不低于新教比它quietistic 。 In particular, the rejection, in part or in whole, of the sacramental system, would lead the devout Protestant to a Quietist attitude.特别是，排斥反应，部分或全部，圣系统，将带领虔诚的新教一个quietist的态度。 As a matter of fact, traces of Quietism are found in early Methodism and Quakerism (the "inward light").作为一个的问题，事实上，痕迹quietism被发现在早期卫理宗和quakerism （ “外来轻” ） 。 But in its later developments Protestantism has come to lay emphasis on the active, rather than the inert, contemplative life.但在其后来的发展，基督教来奠定侧重于积极，而不是惰性，沉思的生活。 Whereas Luther maintained that faith without work suffices for salvation, his successors at the present day attach little importance to dogmatic belief, but insist much on "religion as a life", ie as action.而路德认为，信仰没有工作，足以为救国，他的继任者在现今重视不重视，以教条式的信仰，但坚持篇幅在“宗教作为人生” ，即作为行动。 The Catholic teaching avoids such extremes.天主教教学，避免了这种极端的。 The soul indeed, assisted by Divine grace can reach a high degree of contemplation, of detachment from created things and of spiritual union with God.的灵魂，事实上，协助神圣的恩典可以达到高度的沉思，支队从创造的东西和精神文明联盟与上帝。 But such perfection, far from leading to Quietistic passivity and Subjectivism, implies rather a more earnest endeavour to labour for God's glory, a more thorough obedience to lawful authority and above all a more complete subjugation of sensuous impulse and tendency.但这种完善，到目前为止，从领导到quietistic被动和主观主义，而不是意味着一个更切实的努力，以劳工为上帝的荣耀，更彻底的服从合法权力及以上的所有一个较完整的征服感性的冲动和倾向。
Publication information Written by EA Pace.出版信息的书面由EA的步伐。 Transcribed by Paul T. Crowley.转录由保罗汤匙，柯劳利。 Dedicated to Our Lady of Fatima and Fr.致力于我们的法蒂玛圣母和fr 。 Clarence F. Galli The Catholic Encyclopedia, Volume XII.克拉伦斯楼加利天主教百科全书，货量十二。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, June 1, 1911. nihil obstat ， 1911年6月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
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